其心，禁芳草石药，是病不愈，愿闻其说。岐伯曰∶芳草之味美，石药之气悍，二者之气，
急疾坚劲，故非缓心和人，不可服此二者。帝曰∶何以然？岐伯曰∶夫热气 悍，药气亦然。
所谓饮一溲二者，当肺气从水而出也，其水谷之海竭矣。凡见消渴，便用热药，误人多矣，
故《内经》应言渴者，皆如是，岂不昭晰欤！
（以上论理升降出入，是病机也。推病根，为第二段。）
然而犹有惑者，诸气过极，反胜也，是以人多误也，如阳极反似阴者是也。（推进一
层，发明化气，则前半义理，更觉圆道矣。）若不明标本，认似为是，始终乖矣。故凡见下部
觉冷，两膝如冰，此皆心火不降，状类寒水，宜加寒药下之三五次，则火降水升，寒化自退。
（此下谓清降之也，非攻下也。此等上热下寒，固是火不下降，然火之所以不降，非有寒以
格之耶，治此者，成法甚多，未可概用寒下。且上热下寒与内热外寒，皆真寒真热也，与真热
而现寒之假象，尚隔一层。）然而举世皆同执迷，至如《易》、《素》二书，弃如朽壤，
良可悲夫！故处其方，必明病之标本，达药之所能，通气之所宜，而无加害者，所以制其方也已。
所谓标本者，先病而为本，后病而为标，此为病之本末也。标本相传，先当救其急也。又
云∶六气为本，三阴三阳为标，盖为病，藏病最急也。又云∶六气为胃之本，假若胃热者，胃
为标，热为本也，处其方者，当除胃中之热，是治其本也。故六气乃以甚者为邪，衰者为正，
法当泻甚补衰，以平为期。养正除邪，乃天之道也，为政之理，补残之义也。大凡治病，
明知标本，按法治之，何必谋于众。阴阳别论曰∶谨熟阴阳，无于众谋。标本病传论∶知标知
本，万举万当，不知标本，是谓妄行。至真要大论曰∶知标知本，用之不殆，明知逆顺，正行
无问。不知是者，不足以言诊，适足以乱经。故《大要》曰∶粗工嘻嘻，以为可知，言热未已，
寒病复起，同气异形，迷诊乱经，此之谓也。夫标本之道，浅而博，小而大，可以言一而知百。
言标与本异，易而弗损，察本与标，气可令调。明知胜复，为万民式，天之道毕矣。天元纪大
论曰∶至数极而道不惑，可谓明矣。所谓药之功能者，温凉不同，寒热相反，燥湿异本，前已言
之矣。（以上推论化气，发明标本，是补足前半篇义理，为第三段。以下论五味补泻治法，退出通篇，为第四段。）
斯言气也，至于味之功能，如酸能收，甘能缓，辛能散，苦能坚，咸能轻。酸属木也，
金燥主于散落，而木反之。土湿主于缓，而水胜之，故能收也。苦能燥湿而坚、火者苦也，《易》
曰燥万物者，莫 乎火，凡物燥则坚也，甘能缓急而散结，甘者土也，燥能急结，故缓则急散
也。辛能散抑散结润燥，辛者金也，金主散落，金生水故也。况抑结散，则气液宣行，而
津液生也。藏气法时论曰∶肾苦燥，急食辛以润之，开腠理，致津液，通气也。咸能轻坚，咸
者水也，水润而柔，故胜火之坚矣，此为五脏之味也。其为五味之本者，淡也。淡，胃土
之味也。胃土者，地也，地为万物之本，胃为一身之本。天元纪大论曰∶在地为化，化生五
味，故五味之本，淡也。以配胃土，淡能渗泄利窍。夫燥能急结，而淡能缓之，淡为刚土，
极能润燥，缓其急结，令气通行，而致津液渗泄也。故消渴之人，其率与食，皆宜淡剂。
至真要大论曰∶辛甘发散为阳，酸苦涌泄为阴，咸味涌泄为阴，淡味渗泄为阳。六者或散、
或收、或缓、或急、或燥、或润、或坚、或轻，随所利而行之，调其气也。
《本草》云∶药有三品，上品为君，主养命，小毒，以应天，中品为臣，主养性，常毒，
以应人，下品为佐使，主治病，大毒，以应地。不在三品者，气毒之物也。凡此君臣佐使者，
所以明药之善恶也。处方之道，主治病者为君，佐君者为臣，应臣之用者为佐使。适其病之所
根，有君臣佐使、奇偶小大之制，明其岁玫、君臣、脉位，而有逆顺、反正、主疗之方，随病所
宜以施用，其治法多端，能备所用者，良工也。寒者热之，热者寒之，温者清之，清者温之，结
者散之，散者收之，微者逆而制之，甚者从而去之，燥者润之，湿者燥之，坚者轻之，轻者
坚之，急者缓之，客者除之，留者攻之，劳者温之，逸者行之，惊者平之，衰者补之，甚者泻
之，吐之，下之，摩之，浴之，搏之，劫之，开之，发之，灸之，刺之，适足为用，各安其气，
必清必净，而病气衰去，脏腑和平，归其所宗，此治之大体也。阴阳应象大论曰∶治不法
天之纪，不明地之理，则灾害至矣。又，六节藏象论曰∶不知年之所加，气之盛衰，不可以为
工也。
今集诸经验方，附于篇末。
神白散 治真阴素被损虚，多服金石等药，或嗜炙爆咸物，遂成消渴。
桂府滑石（六两） 甘草（一两，生用）
上为细末，每服三钱。或大渴欲饮冷者，用新汲水尤妙。
猪肚丸 治消渴、消中。
猪肚（一枚） 黄连（五两） 栝蒌（四两） 麦冬（四两，去心） 知母（四两。如无，以茯苓代之）
上四味，为末，纳猪肚中，线缝，安甑中，蒸极烂熟，就热于木臼中捣可丸，如硬，少
加蜜，丸如桐子大，每服三十丸，渐加至四十丸。渴则服之。如无木臼，以砂盆中，用木杆研亦可，以烂为妙矣。
葛根丸 治消渴，消肾。
葛根（二两） 栝蒌（三两） 铅丹（二两） 附子（一两重者，炮，去皮脐用）
上四味，捣，罗为细末，炼蜜为丸，如梧桐子大，每服十丸，日进三服。治日饮硕水者。春夏去附子。
胡粉散 治大渴，百方疗不瘥者。亦治消肾。
铅丹 胡粉（各半两） 栝蒌（一两半） 甘草（二两半） 泽泻 石膏 赤石脂 白石脂（各半两）
上八味，为细末，水服方寸匕，日二服。壮者一匕半。一年病，一日愈，二年病，二百
愈。渴甚者二服。腹痛者减之。如丸服亦妙，每服十丸，多则腹痛也。
三黄丸 主治男子妇人五劳七伤，消渴不生肌肉，并妇人带下，手足发寒热者。（此方见《千金翼
方》第十九卷中，分两少有不同。）
（《赤水玄珠·三卷·口问》载此方云∶主三焦实热。分两俱与此同，惟夏三月黄连作五两。）
春三月∶黄芩（四两） 大黄（二两，《翼》作三两） 黄连（四两）
夏三月∶黄芩（六两） 大黄（一两） 黄连（一两，《翼》作七两）
秋三月∶黄芩（六两） 大黄（二两） 黄连（二两，《冀》作三两）
冬三月∶黄芩（三两） 大黄（五两） 黄连（二两）
上三味，随时加减，捣为细末，炼蜜为丸，如大豆大每服五丸，日三服。不去者，加七
丸。服一月病愈。尝试有验矣。
人参白术散 治胃膈瘅热，烦满，不欲食。或瘅成为消中，善食而瘦。或燥郁甚而消渴，多饮
而数小便。或热病，或恣酒色，误服热药者，致脾胃真阴血液损虚，肝心相搏，风热燥甚，三
焦胃肠，燥热怫郁，而水液不能宣行，则周身不得润湿，故瘦瘁黄黑，而燥热消渴。虽多饮，
而水液终不能浸润于肠胃之外，渴不止而便注，为小便多也。
叔世俗流，不明乎此，妄谓下焦虚冷，误死多矣。又如周身风热燥郁，或为目瘴、痈疽、
疮疡，上为喘嗽，下为痿痹。或停积而湿热内甚，不能传化者，变水肿腹胀也。凡多饮数溲，
为消渴，多食数溲，为消中，肌肉清瘦，小便有脂液者，为消肾，此世之所传三消病也。
虽古所不载，以《内经》考之，但燥热之微甚者也。此药兼疗一切阳实阴虚，风热燥郁，头
目昏眩，中风偏枯，酒过积毒，一切肠胃涩滞壅塞，疮癣痿痹，并伤寒杂病，烦渴，气液不
得宣通，并宜服之。
人参 白术 当归 芍药 大黄 山栀子 泽泻（已上各半两） 连翘 栝蒌根 干葛
茯苓（已上各一两） 官桂 木香 藿香（各一分） 寒水石 甘草（各二两） 石膏（四两） 滑石 盆硝（各半两）
上为粗末，每服五钱，水一盏，生姜三片，同煎至半盏，绞汁，入蜜少许，温服。渐加
至十余钱，无时，日三服。或得脏腑疏利，亦不妨，取效更妙。后却常服之，或兼服消痞丸。
似觉肠胃结滞，或湿热内甚自利者，去大黄、芒硝。
人参散 治身热头痛，或积热黄瘦，或发热恶寒，蓄热寒战，或膈痰呕吐，烦热烦渴，
或燥渴泻利，或目疾口疮，或咽喉肿痛，或风火昏眩，或蒸热虚汗，肺痿劳嗽。一切邪热
变化，真阴损虚，并宜服之。
石膏（一两） 寒水石（二两） 滑石（四两） 甘草（二两） 人参（半两）
上为细末，每服二钱，温水调下，或冷水亦得。
关于心脏（此处指代上焦或心火相关病症），禁止食用芳香草类药材和金石类药物，如果病不愈，希望听听其中的道理。岐伯说：芳草的味道甜美，石药的气性猛烈，这两种药气，急骤、坚硬且强劲，所以如果不是心境平和的人，不可服用这两类药物。皇帝问：为什么这样？岐伯说：热气猛烈，药气也是如此。所谓“喝一斤水，排两斤尿”的情况，是因为肺气随着水液外泄，导致水谷之海（胃）枯竭了。凡是见到消渴症，就使用热药，误人太多了，所以《内经》中说到口渴的，都是这个道理，难道不明显吗！
（以上论述理气的升降出入，这是病机所在。推究病根，为第二段。）
然而还有困惑的人，各种气过极，反而胜复，因此人们容易误诊，比如阳极反而像阴证就是这种情况。（再进一层，阐明化气的道理，那么前半部分的义理，更加圆满通达了。）如果不明白标本，把似是而非的东西当作正确，始终都会出错。所以凡是见到下部感觉冷，两膝像冰一样，这都是心火不下降，形状类似寒水，应该加上寒凉药攻下三五次，那么火降水升，寒象自然消退。
（这里说的是清降的方法，不是攻下的意思。这种上热下寒的情况，固然是火不下降，但是火之所以不下降，难道不是因为寒邪格拒吗？治疗这种方法，成法很多，不能一概用寒下药。而且上热下寒与内热外寒，都是真寒真热，与真热出现寒的假象，还隔了一层。）然而举世的人都固执迷惑，以至于像《易经》、《素问》这样的书，被抛弃得像腐烂的泥土一样，真是可悲啊！所以开处方，必须明白病的标本，通晓药物的功能，了解气机运行的适宜之处，而不造成伤害，这就是制定处方的原则。
所谓的标本，先发生的病为本，后发生的病为标，这是病的本末关系。标本相传，首先应当救治紧急的症状。又说：六气为本，三阴三阳为标，因为发病时，脏腑病变最紧急。又说：六气是胃的本，假如胃热，胃为标，热为本。开处方的人，应当清除胃中的热，这是治本。所以六气中以偏盛者为邪，偏衰者为正，法则应当泻其盛者补其衰者，以平衡为准则。养护正气祛除邪气，是自然的规律，也是治理国家的道理，修补残缺的含义。大凡治病，明确知道标本，按照法则治疗，何必与众人商量。《阴阳别论》说：谨慎熟悉阴阳，不要依赖众人的谋议。《标本病传论》说：知道标和本，万举万当；不知道标和本，这叫妄行。《至真要大论》说：知道标和本，使用它不会危险；明确知道逆顺，正道直行无需疑问。不知道这些的，不足以谈论诊病，只足以扰乱经典。所以《大要》说：粗工嘻嘻哈哈，以为可以知道，刚说完热病，寒病又起，同气异形，迷惑诊断扰乱经络，说的就是这个。夫标本的道理，浅显而广博，微小而宏大，可以说一而知百。言标与本不同，容易而不损害，考察本与标，气就可以调和。明确知道胜复，作为万民的典范，天的道理就完备了。《天元纪大论》说：至极的数道而不迷惑，可以说是明白了。
所谓药物的功能，温凉不同，寒热相反，燥湿本源各异，前面已经说过了。（以上推论化气，阐明标本，是补足前半篇的义理，为第三段。以下论述五味补泻治法，退出通篇，为第四段。）
刚才说的是气，至于味的功能，如酸能收敛，甘能缓急，辛能发散，苦能坚阴，咸能软坚。酸属木，金燥主于散落，而木与之相反。土湿主于缓，而水胜之，所以酸能收。苦能燥湿而坚，火者苦也，《易经》说干燥万物，没有比火更厉害的，凡是物干燥了就坚，甘能缓急而散结，甘者土也，燥能急结，所以缓则急散。辛能散郁散结润燥，辛者金也，金主散落，金生水的原因。况且抑结散，则气液宣行，而津液生。《藏气法时论》说：肾苦燥，急食辛以润之，开腠理，致津液，通气也。咸能轻坚，咸者水也，水润而柔，所以胜火之坚，此为五脏之味。其为五味之本者，淡也。淡，是胃土的味道。胃土者，地也，地为万物之本，胃为一身之本。《天元纪大论》说：在地为化，化生五味，所以五味之本，是淡。以配胃土，淡能渗泄利窍。夫燥能急结，而淡能缓之，淡为刚土，极能润燥，缓其急结，令气通行，而致津液渗泄。所以消渴之人，饮食方面，都宜用淡剂。
《至真要大论》说：辛甘发散为阳，酸苦涌泄为阴，咸味涌泄为阴，淡味渗泄为阳。这六种味道或散、或收、或缓、或急、或燥、或润、或坚、或轻，随其所利而行之，调其气。
《本草》说：药有三品，上品为君，主养命，有小毒，以应天；中品为臣，主养性，常有毒，以应人；下品为佐使，主治病，有大毒，以应地。不在三品中的，是气毒之物。凡此君臣佐使，是用来明确药物的善恶。处方的原则，主治病者为君，辅助君药者为臣，顺应臣药作用者为佐使。适合病的根源，有君臣佐使、奇偶小大的制度，明确其岁运、君臣、脉位，而有逆顺、反正、主疗的方子，随病所宜施用，其治法多端，能备所用的，是良工。寒者热之，热者寒之，温者清之，清者温之，结者散之，散者收之，微者逆而制之，甚者从而去之，燥者润之，湿者燥之，坚者轻之，轻者坚之，急者缓之，客者除之，留者攻之，劳者温之，逸者行之，惊者平之，衰者补之，甚者泻之，吐之，下之，摩之，浴之，搏之，劫之，开之，发之，灸之，刺之，适足为用，各安其气，必清必净，而病气衰去，脏腑和平，归其所宗，这是治疗的总纲。《阴阳应象大论》说：治疗不效法天的纪纲，不明白地的道理，灾害就到了。又，《六节藏象论》说：不知道年之所加，气之盛衰，不可以做医生。
现在收集诸经验方，附于篇末。
神白散：治疗真阴素来受损虚亏，多服金石等药，或者嗜好炙烤爆炒咸物，遂成消渴。
桂府滑石（六两） 甘草（一两，生用）
以上研为细末，每次服三钱。如果大渴想喝冷水的，用新汲水送服尤其好。
猪肚丸：治疗消渴、消中。
猪肚（一枚） 黄连（五两） 栝蒌（四两） 麦冬（四两，去心） 知母（四两。如果没有，用茯苓代替）
以上四味，研为末，纳入猪肚中，线缝，放在甑中，蒸极烂熟，趁热在木臼中捣成可丸状，如果硬，少加蜜，丸如梧桐子大，每次服三十丸，逐渐加到四十丸。渴的时候服用。如果没有木臼，在砂盆中，用木杆研磨也可以，以烂为妙。
葛根丸：治疗消渴，消肾。
葛根（二两） 栝蒌（三两） 铅丹（二两） 附子（一两重者，炮，去皮脐用）
以上四味，捣碎，筛为细末，炼蜜为丸，如梧桐子大，每次服十丸，每天服三次。治疗日饮大量水的人。春夏去掉附子。
胡粉散：治疗大渴，百方治疗不愈的。也治疗消肾。
铅丹 胡粉（各半两） 栝蒌（一两半） 甘草（二两半） 泽泻 石膏 赤石脂 白石脂（各半两）
以上八味，研为细末，水服方寸匕，每天两次。壮实的人服一匕半。一年病，一天痊愈；二年病，两天痊愈。渴严重的服两次。腹痛的减量。如果做成丸服也很好，每次十丸，多了会腹痛。
三黄丸：主治男子妇人五劳七伤，消渴不生肌肉，并妇人带下，手足发寒热者。（此方见《千金翼方》第十九卷中，分量稍有不同。）
（《赤水玄珠·三卷·口问》载此方云：主三焦实热。分量与此相同，只有夏三月黄连作五两。）
春三月：黄芩（四两） 大黄（二两，《翼》作三两） 黄连（四两）
夏三月：黄芩（六两） 大黄（一两） 黄连（一两，《翼》作七两）
秋三月：黄芩（六两） 大黄（二两） 黄连（二两，《冀》作三两）
冬三月：黄芩（三两） 大黄（五两） 黄连（二两）
以上三味，随时加减，捣为细末，炼蜜为丸，如大豆大，每次服五丸，每天三次。不去者，加到七丸。服一月病愈。尝试过有验。
人参白术散：治疗胃膈瘅热，烦满，不欲食。或者瘅成为消中，善食而瘦。或者燥郁甚而消渴，多饮而数小便。或者热病，或者恣意酒色，误服热药者，导致脾胃真阴血液损虚，肝心相搏，风热燥甚，三焦胃肠，燥热怫郁，而水液不能宣行，则周身不得润湿，所以瘦瘁黄黑，而燥热消渴。虽然多饮，而水液终不能浸润于肠胃之外，渴不止而便注，为小便多也。
世俗流俗，不明乎此，妄谓下焦虚冷，误死多矣。又如周身风热燥郁，或者为目障、痈疽、疮疡，上为喘嗽，下为痿痹。或者停积而湿热内甚，不能传化者，变水肿腹胀也。凡多饮数溲，为消渴，多食数溲，为消中，肌肉清瘦，小便有脂液者，为消肾，这是世间所传的三消病。虽然古书不载，以《内经》考之，只是燥热之微甚者也。此药兼疗一切阳实阴虚，风热燥郁，头目昏眩，中风偏枯，酒过积毒，一切肠胃涩滞壅塞，疮癣痿痹，并伤寒杂病，烦渴，气液不得宣通，并宜服之。
人参 白术 当归 芍药 大黄 山栀子 泽泻（以上各半两） 连翘 栝蒌根 干葛 茯苓（以上各一两） 官桂 木香 藿香（各一分） 寒水石 甘草（各二两） 石膏（四两） 滑石 盆硝（各半两）
以上为粗末，每次服五钱，水一盏，生姜三片，同煎至半盏，绞汁，入蜜少许，温服。逐渐加到十余钱，无固定时间，每天三次。或者得到脏腑疏利，也不妨碍，取效更好。之后常服，或者兼服消痞丸。
似觉肠胃结滞，或者湿热内甚自利者，去掉大黄、芒硝。
人参散：治疗身热头痛，或者积热黄瘦，或者发热恶寒，蓄热寒战，或者膈痰呕吐，烦热烦渴，或者燥渴泻利，或者目疾口疮，或者咽喉肿痛，或者风火昏眩，或者蒸热虚汗，肺痿劳嗽。一切邪热变化，真阴损虚，并宜服之。
石膏（一两） 寒水石（二两） 滑石（四两） 甘草（二两） 人参（半两）
以上为细末，每次服二钱，温水调下，或者冷水也可以。
Regarding the Heart (here referring to disorders related to Upper Jiao or Heart Fire), aromatic herbs and mineral drugs are prohibited. If the disease does not resolve, one may ask for the explanation. Qibo said: The taste of aromatic herbs is sweet, and the qi of mineral drugs is fierce. The qi of these two types is rapid, firm, and strong; therefore, they should not be taken by those who do not have a calm and harmonious mind. The Emperor asked: Why is this so? Qibo replied: Pathogenic heat is fierce, and the qi of medicine is likewise. The condition described as "drinking one unit and urinating two units" occurs because Lung Qi escapes with water, leading to the exhaustion of the Sea of Water and Grain (Stomach). Whenever Xiao Ke (Wasting-Thirst) is seen, using hot medicines has misled many people. Thus, in the *Nei Jing* (Inner Canon), all mentions of thirst follow this principle, which is quite clear!
(Above discusses the ascending, descending, exiting, and entering of Qi, which constitutes the pathogenesis. Inferring the root of the disease constitutes the second section.)
However, there are still those who are confused. When various Qi become extreme, they reverse and overcome each other, leading to frequent misdiagnosis, such as Extreme Yang resembling Yin. (This advances the argument further, elucidating the transformation of Qi, making the logic of the first half more comprehensive.) If one does not understand the Root (Ben) and Branch (Biao), mistaking the false for the true, errors will persist from beginning to end. Therefore, whenever the lower body feels cold and the knees feel like ice, this is due to Heart Fire failing to descend, presenting a pattern similar to Cold Water. One should administer cold medicines to purge downwards three to five times; then Fire descends and Water ascends, and the Cold pattern will naturally recede.
(Here, "purging" refers to clearing and descending, not drastic purgation. In cases of Upper Heat and Lower Cold, although it is indeed Fire failing to descend, the reason for this failure is often obstruction by Cold. There are many established methods for treating this, and one cannot indiscriminately use cold purgatives. Moreover, Upper Heat/Lower Cold and Internal Heat/External Cold represent True Cold and True Heat, which differ from the false presentation of Cold in True Heat patterns.) Yet, the world remains obstinately deluded, discarding classics like the *Yi Jing* (Book of Changes) and *Su Wen* (Basic Questions) as if they were rotting soil, which is truly lamentable! Therefore, when prescribing, one must clearly understand the Root and Branch of the disease, comprehend the functions of medicines, know the appropriate flow of Qi, and avoid causing harm. This is the principle of formulating prescriptions.
The Root (Ben) refers to the primary or initial disease, while the Branch (Biao) refers to the secondary or subsequent manifestation. This is the essence and outcome of the disease. When Root and Branch transmit together, urgent symptoms must be addressed first. It is also stated that the Six Qi are the Root, and the Three Yin and Three Yang are the Branch, because organ pathology is the most urgent aspect of disease. Furthermore, the Six Qi are the Root of the Stomach; if there is Stomach Heat, the Stomach is the Branch, and Heat is the Root. The prescriber should eliminate the Heat in the Stomach, which treats the Root. Thus, among the Six Qi, the excessive is considered Pathogenic (Xie), and the deficient is considered Healthy (Zheng). The method is to drain the excess and tonify the deficiency, aiming for balance. Nourishing Zheng and eliminating Xie follows the Way of Heaven, the principle of governance, and the meaning of repairing defects. Generally, in treating diseases, if one clearly understands the Root and Branch and follows the laws, there is no need to consult the masses. The *Treatise on Differentiating Yin and Yang* states: "Carefully master Yin and Yang, do not rely on the counsel of others." The *Treatise on the Transmission of Root and Branch Diseases* states: "Knowing Root and Branch ensures success in every action; ignoring them leads to reckless conduct." The *Great Treatise on the Most Essential Principles* states: "Knowing Root and Branch ensures safe application; understanding reversal and compliance allows for correct practice without doubt." Those who do not know these are unfit to discuss diagnosis and only disrupt the classics. Thus, the *Da Yao* says: "Mediocre physicians laugh carelessly, thinking they know everything; just as they speak of Heat, Cold diseases arise again. Same Qi, different forms, confusing diagnosis and disrupting meridians—this is what is meant." The way of Root and Branch is shallow yet profound, small yet great; knowing one thing reveals a hundred. Speaking of the differences between Branch and Root is easy and non-damaging; examining Root and Branch allows Qi to be regulated. Understanding victory and recovery makes one a model for the people, completing the Way of Heaven. The *Treatise on the Great Origin of Celestial Numbers* states: "When numbers reach their limit and the Dao is not confused, one can be called enlightened."
Regarding the functions of medicines: Warm and Cool differ, Cold and Hot oppose each other, and Dryness and Moisture have different origins, as previously discussed. (Above deduces the transformation of Qi and elucidates Root and Branch, supplementing the logic of the first half, constituting the third section. Below discusses the tonifying and draining methods of the Five Flavors, concluding the main text, constituting the fourth section.)
What was just discussed is Qi. Regarding the functions of Flavors: Sour astringes, Sweet moderates, Pungent disperses, Bitter strengthens, and Saline softens. Sour belongs to Wood. Metal/Dryness governs scattering and falling, opposing Wood. Earth/Dampness governs moderation, overcome by Water, thus Sour can astringe. Bitter dries Dampness and strengthens; Fire corresponds to Bitter. The *Yi Jing* states that nothing dries things more than Fire; when things are dry, they become hard. Sweet moderates urgency and dissipates knots; Sweet corresponds to Earth. Dryness causes urgency and knotting, so Sweet moderates and dissipates them. Pungent disperses stagnation, resolves knots, and moistens dryness; Pungent corresponds to Metal. Metal governs scattering and falling, and Metal generates Water. Resolving stagnation allows Qi and Fluids to circulate, generating Jin Ye (Body Fluids). The *Treatise on Organ Qi and Seasonal Times* states: "The Kidney suffers from Dryness; urgently eat Pungent to moisten it, open the interstices, deliver Jin Ye, and unblock Qi." Saline softens hardness; Saline corresponds to Water. Water is moist and flexible, overcoming the hardness of Fire. These are the flavors corresponding to the Five Zang Organs. The fundamental flavor of the Five Flavors is Bland (Dan). Bland is the flavor of Stomach Earth. Earth is the foundation of all things, and the Stomach is the foundation of the body. The *Treatise on the Great Origin of Celestial Numbers* states: "On earth, transformation generates the Five Flavors," hence the root of the Five Flavors is Bland. Corresponding to Stomach Earth, Bland promotes permeation, drainage, and opening of orifices. Dryness causes urgency and knotting, but Bland moderates it. Bland is rigid Earth, capable of moistening dryness, moderating urgency and knotting, allowing Qi to flow, and promoting the permeation and excretion of Jin Ye. Therefore, for patients with Xiao Ke, dietary intake should favor Bland preparations.
The *Great Treatise on the Most Essential Principles* states: "Pungent and Sweet disperse and ascend, belonging to Yang; Sour and Bitter induce vomiting and downward discharge, belonging to Yin; Saline induces vomiting and downward discharge, belonging to Yin; Bland promotes permeation and drainage, belonging to Yang." These six flavors either disperse, astringe, moderate, urgent, dry, moisten, strengthen, or soften. Act according to their benefits to regulate Qi.
The *Ben Cao* (Materia Medica) states: Medicines are divided into three grades. The Superior Grade acts as the Sovereign (Jun), nourishing life, having slight toxicity, corresponding to Heaven. The Middle Grade acts as the Minister (Chen), nourishing nature, having common toxicity, corresponding to Humanity. The Inferior Grade acts as the Assistant (Zuo/Shi), treating disease, having great toxicity, corresponding to Earth. Those not in the three grades possess toxic Qi. The roles of Sovereign, Minister, Assistant, and Envoy clarify the good and bad qualities of medicines. The principle of prescription dictates that the herb treating the main disease is the Sovereign; assisting the Sovereign is the Minister; responding to the Minister's function is the Assistant/Envoy. Matching the root of the disease involves systems of Sovereign/Minister/Assistant/Envoy, odd/even formulas, and small/large dosages. Understanding annual influences, Sovereign/Minister relationships, and pulse positions allows for formulations addressing reversal/compliance and primary treatments, applied according to the disease. A skilled physician employs diverse methods suited to needs. Cold is treated with Heat; Heat with Cold; Warmth with Cooling; Coolness with Warming; Knots are dispersed; Loose states are astringed; Mild conditions are countered directly; Severe conditions are followed and removed; Dryness is moistened; Dampness is dried; Hardness is softened; Lightness is strengthened; Urgency is moderated; Invading pathogens are expelled; Retained pathogens are attacked; Exhaustion is warmed; Stagnation is moved; Shock is calmed; Deficiency is tonified; Excess is drained. Methods include emesis, purgation, massage, bathing, friction,劫夺 (robbing/seizing), opening, releasing, moxibustion, and acupuncture. Used appropriately, they stabilize Qi, ensuring clarity and purity, reducing pathogenic Qi, harmonizing Zang-Fu, and restoring order. This is the general framework of treatment. The *Treatise on Yin-Yang and Image Correspondence* states: "If treatment does not follow the laws of Heaven and the principles of Earth, disasters will occur." Additionally, the *Treatise on Six Qi and Zang Manifestations* states: "Not knowing the annual additions and the waxing/waning of Qi disqualifies one from being a physician."
Now, collecting various empirical formulas, attached at the end of the chapter.
Shen Bai San (Divine White Powder): Treats Xiao Ke caused by chronic deficiency of True Yin, excessive consumption of mineral drugs, or preference for roasted, fried, and salty foods.
Hua Shi (Talcum), Liang Gui Prefecture (6 liang); Gan Cao (Licorice Root, 1 liang, raw).
Grind into fine powder. Take 3 qian per dose. For severe thirst craving cold drinks, taking with fresh well-water is excellent.
Zhu Du Wan (Pig Stomach Pill): Treats Xiao Ke and Xiao Zhong (Middle Wasting-Thirst).
Zhu Du (Pig Stomach, 1 piece); Huang Lian (Coptis Rhizome, 5 liang); Gua Lou (Trichosanthes Fruit, 4 liang); Mai Dong (Ophiopogon Tuber, 4 liang, heart removed); Zhi Mu (Anemarrhena Rhizome, 4 liang. If unavailable, substitute with Fu Ling/Poria).
Grind the four herbs into powder, place inside the pig stomach, sew shut, and steam in a steamer until extremely soft. While hot, pound in a wooden mortar into pill form. If too hard, add a little honey. Roll into pills the size of paulownia seeds. Take 30 pills per dose, gradually increasing to 40 pills. Take when thirsty. If no wooden mortar is available, grinding in a clay pot with a wooden pestle is acceptable; the softer, the better.
Ge Gen Wan (Kudzu Root Pill): Treats Xiao Ke and Xiao Shen (Kidney Wasting-Thirst).
Ge Gen (Kudzu Root, 2 liang); Gua Lou (Trichosanthes Fruit, 3 liang); Qian Dan (Lead Tetroxide, 2 liang); Fu Zi (Prepared Aconite Root, 1 liang, heavy ones, processed, skin and umbilical scar removed).
Pound and sieve the four herbs into fine powder. Bind with refined honey into pills the size of paulownia seeds. Take 10 pills per dose, three times daily. For those drinking large amounts of water. Remove Fu Zi in Spring and Summer.
Hu Fen San (White Lead Powder): Treats severe thirst refractory to hundreds of remedies. Also treats Xiao Shen.
Qian Dan (Lead Tetroxide); Hu Fen (White Lead, 0.5 liang each); Gua Lou (Trichosanthes Fruit, 1.5 liang); Gan Cao (Licorice Root, 2.5 liang); Ze Xie (Alisma Rhizome); Shi Gao (Gypsum Fibrosum); Chi Shi Zhi (Red Halloysite); Bai Shi Zhi (White Halloysite, 0.5 liang each).
Grind the eight herbs into fine powder. Take one cun bi (square inch spoonful) with water, twice daily. Robust individuals take 1.5 bi. One-year illness cures in one day; two-year illness cures in two days. For severe thirst, take two doses. Reduce dose if abdominal pain occurs. Pills are also effective: take 10 pills per dose; excessive amounts cause abdominal pain.
San Huang Wan (Three Yellows Pill): Mainly treats men and women with Wu Lao Qi Shang (Five Exhaustions and Seven Injuries), Xiao Ke with muscle wasting, and women with leukorrhea accompanied by alternating cold and heat in hands and feet. (This formula appears in *Qianjin Yi Fang*, Vol. 19, with slight dosage variations.)
(*Chi Shui Xuan Zhu*, Vol. 3, *Kou Wen*) records this formula as treating Triple Burner Excess Heat, with identical dosages except Huang Lian is 5 liang in summer months.
Spring Months: Huang Qin (Scutellaria Root, 4 liang); Da Huang (Rhubarb Root, 2 liang, *Yi Fang* says 3 liang); Huang Lian (Coptis Rhizome, 4 liang).
Summer Months: Huang Qin (6 liang); Da Huang (1 liang); Huang Lian (1 liang, *Yi Fang* says 7 liang).
Autumn Months: Huang Qin (6 liang); Da Huang (2 liang); Huang Lian (2 liang, *Ji Fang* says 3 liang).
Winter Months: Huang Qin (3 liang); Da Huang (5 liang); Huang Lian (2 liang).
Process the three herbs according to the season, grind into fine powder, bind with refined honey into pills the size of soybeans. Take 5 pills per dose, three times daily. If ineffective, increase to 7 pills. Cure within one month. Tested and verified.
Ren Shen Bai Zhu San (Ginseng and Atractylodes Macrocephala Powder): Treats Stomach and Diaphragm damp-heat, irritability and fullness, loss of appetite. Or damp-heat transforming into Xiao Zhong (polyphagia with emaciation). Or severe dryness/stagnation causing Xiao Ke (polydipsia with polyuria). Or after febrile disease, or indulgence in alcohol and sex, or mistaken use of hot medicines, leading to damage of Spleen/Stomach True Yin and Blood, Liver-Heart conflict, wind-heat and dryness stagnation, Triple Burner and Intestine/Stomach dryness-heat oppression, inability of fluids to circulate, resulting in whole-body malnourishment, yellowish-black complexion, and dryness-heat Xiao Ke. Although drinking much, fluids fail to moisten intestines/stomach externally, causing persistent thirst and profuse urination.
Secular practitioners, ignorant of this, wrongly attribute it to Lower Jiao Cold, causing many deaths. Similarly, whole-body wind-heat/dryness-stagnation may manifest as eye obstructions, carbuncles, sores, upper asthma/cough, lower flaccidity/numbness. Or retained accumulation with severe internal damp-heat failing to transform, leading to edema and abdominal distension. Polydipsia/polyuria is Xiao Ke; polyphagia/polyuria is Xiao Zhong; emaciation with lipid-like urine is Xiao Shen. These are the widely transmitted Three Xiao diseases. Though not recorded in ancient texts, examined via *Nei Jing*, they are merely variations in the severity of dryness-heat. This formula also treats all Yang-Excess/Yin-Deficiency, wind-heat/dryness-stagnation, vertigo, stroke hemiplegia, alcohol toxicity, intestinal/intestinal stagnation, skin sores/flaccidity, colds/miscellaneous diseases, irritability/thirst, and blocked Qi/Fluids.
Ren Shen (Ginseng Root); Bai Zhu (Atractylodes Macrocephala Rhizome); Dang Gui (Angelica Sinensis Root); Shao Yao (Peony Root); Da Huang (Rhubarb Root); Shan Zhi Zi (Gardenia Fruit); Ze Xie (Alisma Rhizome) (0.5 liang each); Lian Qiao (Forsythia Fruit); Gua Lou Gen (Trichosanthes Root); Gan Ge (Kudzu Root); Fu Ling (Poria) (1 liang each); Guan Gui (Cinnamon Bark); Mu Xiang (Aucklandia Root); Huo Xiang (Patchouli Herb) (1 fen each); Han Shui Shi (Calcitum); Gan Cao (Licorice Root) (2 liang each); Shi Gao (Gypsum Fibrosum, 4 liang); Hua Shi (Talcum); Pen Xiao (Mirabilite/Niter) (0.5 liang each).
Grind into coarse powder. Take 5 qian per dose with 1 cup of water and 3 slices of fresh ginger. Decoct to half a cup, strain juice, add a little honey, and take warm. Gradually increase to over 10 qian, anytime, three times daily. If bowel movement becomes loose, it is acceptable and may enhance efficacy. Continue long-term use, or combine with Xiao Pi Wan.
If feeling intestinal stagnation or self-diarrhea due to severe internal damp-heat, remove Da Huang and Mang Xiao.
Ren Shen San (Ginseng Powder): Treats fever and headache, or accumulated heat causing jaundice/emaciation, or fever with aversion to cold, or accumulated heat with chills, or phlegm in diaphragm with vomiting, irritability/thirst, or dry thirst with diarrhea, or eye diseases/mouth ulcers, or sore throat/swelling, or wind-fire vertigo, or steaming fever with spontaneous sweating, lung abscess with consumptive cough. Treats all transformations of pathogenic heat and True Yin deficiency.
Shi Gao (Gypsum Fibrosum, 1 liang); Han Shui Shi (Calcitum, 2 liang); Hua Shi (Talcum, 4 liang); Gan Cao (Licorice Root, 2 liang); Ren Shen (Ginseng Root, 0.5 liang).
Grind into fine powder. Take 2 qian per dose mixed with warm water, or cold water is also acceptable.